Timotheos I
Timotheos I
Header
Timotheos I (727/8–823) [Ch. of E.]
提摩太一世 (Timotheos I) (727/8–823) [东方教会 (Ch. of E.)]
Body
Cath. of the Ch. of E..
东方教会 (Ch. of E.) 的大公宗主 (Cath.)。
Cath. of the Ch. of E. Timotheos was born in the village of Ḥazza (near Arbela in Iraq). His education was supported by his uncle Gewargis, the bp. of Beth Begash. In Bashosh and Marga he studied with the famed scholar Abraham bar Dashandad . Abraham was renowned as a scholar of the Bible and of Aristotle . He was also an effective teacher of techniques of translation from Greek into Syriac. Timotheos succeeded his uncle as bp. of Beth Bgash.
东方教会 (Ch. of E.) 大公宗主 (Cath.) 提摩太 (Timotheos) 出生于伊拉克 (Iraq) 阿尔贝拉 (Arbela) 附近的哈扎 (Ḥazza) 村。他的教育得到其叔父格沃尔吉斯 (Gewargis) 的支持，后者是贝特贝加什 (Beth Begash) 的主教 (bp.)。在巴肖什 (Bashosh) 和马尔加 (Marga)，他师从著名学者亚伯拉罕·巴尔·达尚达德 (Abraham bar Dashandad)。亚伯拉罕以圣经和亚里士多德 (Aristotle) 学者而闻名。他也是一位教授从希腊语译为叙利亚语技巧的卓有成效的教师。提摩太 (Timotheos) 继承其叔父之位，成为贝特布加什 (Beth Bgash) 的主教 (bp.)。
In 779, the Cath. Ḥenanishoʿ II was poisoned. At the convocation of bishops in 780, Timotheos was elevated to the patriarchate, a position he would hold through the rule of five caliphs. Timotheos worked to improve the status of Christians in the Caliphate and beyond through a variety of initiatives.
779 年，大公宗主 (Cath.) 赫南尼舒二世 (Ḥenanishoʿ II) 中毒身亡。780 年主教集会时，提摩太 (Timotheos) 被擢升为宗主教，他在五位哈里发的统治期间一直担任此职。提摩太 (Timotheos) 致力于通过各种举措改善哈里发帝国 (Caliphate) 境内外基督徒的地位。
First, he worked to improve the moral and educational level of both clergy and laity. He encouraged scholarship, including the development of linguistic skills. He both translated (Aristotle’s Topics) and encouraged the translation work of others, assuring that a large number of texts were translated from Greek into Syriac and Arabic. More than two hundred letters were known, about 59 of which survive. Timotheos was also the author of ‘The Ordinances of Ecclesiastical Judgments and of Inheritance’. This still unpublished tome sought to bring reasoned order to the churches. Timotheos’s contributions to biblical studies, hermeneutics, and Bible translation were significant. He even obtained a copy of Origen’s Hexapla in order to have access, for himself and his translators, to the best possible biblical text. Timotheos also wrote, according to ʿAbdishoʿ bar Brikha , a commentary on a text of Gregory of Nazianzus .
首先，他致力于提高神职人员与平信徒的道德及教育水平。他鼓励学术研究，包括语言技能的发展。他既翻译了亚里士多德 (Aristotle) 的《论题篇》(Topics)，又鼓励他人的翻译工作，确保大量文本从希腊语 (Greek) 翻译成叙利亚语 (Syriac) 和阿拉伯语 (Arabic)。已知书信两百余封，其中约 59 封存世。提摩太 (Timotheos) 也是《教会判决与继承条例》(The Ordinances of Ecclesiastical Judgments and of Inheritance) 的作者。这部尚未出版的巨著旨在为教会带来理性的秩序。提摩太 (Timotheos) 对圣经 (Bible) 研究、释经学 (hermeneutics) 和圣经 (Bible) 翻译的贡献显著。他甚至获得了一份奥利金 (Origen) 的《六栏合参本》(Hexapla) 抄本，以便他自己和他的译者能够获得尽可能最好的圣经 (Bible) 文本。据阿卜迪肖·巴尔·布里卡 (ʿAbdishoʿ bar Brikha) 记载，提摩太 (Timotheos) 还撰写了一篇关于纳西盎的格里高利 (Gregory of Nazianzus) 文本的注释。
Timotheos also established the juridical structures of the E.-Syr. Church including the development of the Synodicon Orientale, a collection of the decisions of the councils of the E.-Syr. Church. Most importantly, he improved understanding between Christians and Muslims. His dialogue with Caliph al-Mahdī (775–85) is preserved in both Syriac and Arabic. Beyond the formal discussions, his diplomatic skills facilitated the development of the E.-Syr. church in the Caliphate and throughout Asia.
提摩太 (Timotheos) 还建立了东方叙利亚教会 (E.-Syr. Church) 的司法结构，包括编撰《东方会议录》(Synodicon Orientale)，这是一部东方叙利亚教会 (E.-Syr. Church) 公会议决议的汇编。最重要的是，他增进了基督徒与穆斯林之间的理解。他与哈里发马赫迪 (Caliph al-Mahdī)（775–85 年）的对话以叙利亚文 (Syriac) 和阿拉伯文 (Arabic) 保存下来。除了正式会谈外，他的外交才能促进了东方叙利亚教会 (E.-Syr. Church) 在哈里发帝国 (Caliphate) 乃至整个亚洲 (Asia) 的发展。
The organization and spread of Christianity in Asia and the Middle-East consumed a lot of Timotheos’s energy. He organized and/or revitalized organization of the churches in areas as diverse as China, Tibet, Yemen, India, and Central Asia. He encouraged the production of theological literature in the indigenous languages and the development of indigenous non-Syrian leadership of churches. While Christians had been establishing communities along the trade routes of Asia for centuries, Timotheos provided structure and intellectual renewal for the ongoing traditions.
基督教 (Christianity) 在亚洲 (Asia) 和中东 (Middle-East) 的组织与传播耗费了提摩太 (Timotheos) 的大量精力。他组织及/或复兴了诸如中国 (China)、西藏 (Tibet)、也门 (Yemen)、印度 (India) 和中亚 (Central Asia) 等多样化地区的教会组织。他鼓励用本土语言创作神学文献，并发展教会中本土非叙利亚 (non-Syrian) 的领导层。尽管基督徒数个世纪以来一直在亚洲 (Asia) 的贸易路线沿线建立社群，但提摩太 (Timotheos) 为这些持续的传统提供了架构和思想更新。
References
O. Braun, ‘Ein Brief des Katholikos Timotheos I über biblische Studien des 9. Jahrhunderts’, OC 1 (1901), 299–313. (ET in S. P. Brock, A Brief Outline of Syriac Literature [2nd ed. 2009], 240–45)
, Timothei patriarchae I epistulae (CSCO 74–75; 1914–1915). (Letters 1–39)
F. Briquel-Chatonnet et al., ‘Lettre du patriarche Timothée à Maranzekha, évêque de Ninive’, JA 288 (2000), 1–13. (Letter 26)
S. P. Brock, ‘Two letters of the Patriarch Timothy from the late eighth century on translations from Greek’, Arabic Sciences and Philosophy 9 (1999), 233–46. (Letters 43, 48).
Chabot, Synodicon Orientale.
T. Darmo, Letters of Patriarch Timothy I (Trichur, 1982). (Braun nos. 3–39, and those ed. by Bidawid [to Maronites], and by Cheikho [to Sargis]).
M. Heimgartner, Timotheos I., Ostsyrischer Patriarch: Disputation mit dem Kalifen al-Mahdī (CSCO 631–632; 2011).
A. Mingana, ‘The Apology of Timothy the Patriarch before the Caliph Mahdi’, Woodbrooke Studies 2 (1928), 1–162.
H. Putman, L’Eglise et l’Islam sous Timothée I (780–823) (1975). (includes a very useful introduction)
V. Berti, Vita e studi di Timoteo I patriarca cristiano di Baghdad (Studia Iranica. Cahier 41; 2009)
R. J. Bidawid, Les Lettres du patriarche nestorien Timothée I (SeT 187; 1956).
H. J. P. Cheikho, Dialectique du langage sur Dieu: Lettre de Timothée I (728–823) à Serge: Étude, traduction, édition (1983).
I. Gillman and H.-J. Klimkeit, Christians in Asia before 1500 (1999).
S. H. Griffith, ‘The Syriac Letters of Patriarch Timothy I and the birth of Christian kalam in the Muʿtazilite milieu of Baghdad and Basra in early Islamic times’, in Syriac Polemics. Studies in honour of G. J. Reinink, ed. W. J. van Bekkum et al. (OLA 170; 2007), 103–32.
R. B. ter Haar Romeny, ‘Biblical studies in the Church of the East: the case of Catholicos Timothy I’, StPatr , vol. 34 (2001), 503–10.
M. Heimgartner and B. Roggema, ‘Timothy I’, in Christian-Muslim relations, ed. Thomas and Roggema, 515–31.
T. Hurst, The Syriac Letters of Timothy I: A study of Christian-Muslim controversy (Ph.D. Diss., Catholic University of America; 1986).
L. Massignon, ‘La politique islamo-chrétienne des scribes nestoriens de Deir Qunna à la cour de Baghdad au IXe siècle de notre ère’, Vivre et penser 2 (1942), 1–14.
F. W. Norris, ‘Timothy I of Baghdad, Catholicos of the East Syrian Church, 780–823: Still a valuable model’, International Bulletin of Missionary Research 30.3 (2006), 133–36.
S. K. Samir, ‘The Prophet Muhammad as seen by Timothy I and other Arab Christian authors’, in Syrian Christians under Islam, ed. D. Thomas (2001), 75–106.
E. Tisserant, ‘Timothée I’, DTC , vol. 15 (1946), 1121–39.
Citation
David D. Bundy. 2011. “Timotheos I.” In Gorgias Encyclopedic Dictionary of the Syriac Heritage. Beth Mardutho. https://gedsh.bethmardutho.org/Timotheos-I.